Imamat 1:12-13

1:12 Next, the one presenting the offering ¹  must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar. 1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.

Imamat 1:15

1:15 The priest must present it at the altar, pinch off ²  its head and offer the head ³  up in smoke on the altar, and its blood must be drained out against the side of the altar.

Imamat 2:9

2:9 Then the priest must take up ⁴  from the grain offering its memorial portion and offer it up in smoke on the altar – it is ⁵  a gift of a soothing aroma to the Lord.

Imamat 2:14

2:14 “‘If you present a grain offering of first ripe grain to the Lord, you must present your grain offering of first ripe grain as soft kernels roasted in fire – crushed bits of fresh grain. ⁶ 

Imamat 3:14

3:14 Then he must present from it his offering as a gift to the Lord: the fat which covers the entrails and all the fat on the entrails, ⁷ 

Imamat 4:24-26

4:24 He must lay his hand on the head of the male goat and slaughter ⁸  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering. 4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering. 4:26 Then the priest ⁹  must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement ¹⁰  on his behalf for ¹¹  his sin and he will be forgiven. ¹² 

Imamat 4:30

4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar.

Imamat 8:2

8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread,

Imamat 8:9

8:9 Finally, he set the turban ¹³  on his head and attached the gold plate, the holy diadem, ¹⁴  to the front of the turban just as the Lord had commanded Moses.

Imamat 8:28

8:28 Moses then took them from their palms and offered them up in smoke on the altar ¹⁵  on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord.

Imamat 8:33

8:33 And you must not go out from the entrance of the Meeting Tent for seven days, until the day when your days of ordination are completed, because you must be ordained over a seven-day period. ¹⁶ 

Imamat 9:9

9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar.

Imamat 12:4

12:4 Then she will remain ¹⁷  thirty-three days in blood purity. ¹⁸  She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled. ¹⁹ 

Imamat 13:7

13:7 If, however, the scab is spreading further ²⁰  on the skin after he has shown himself to the priest for his purification, then he must show himself to the priest a second time.

Imamat 13:58

13:58 But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it ²¹  is to be washed a second time and it will be clean.”

Imamat 14:24

14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them ²²  as a wave offering before the Lord.

Imamat 16:13

16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, ²³  so that he will not die. ²⁴ 

Imamat 16:19

16:19 Then he is to sprinkle on it some of the blood with his finger seven times, and cleanse and consecrate it ²⁵  from the impurities of the Israelites.

Imamat 16:26

16:26 and the one who sent the goat away to Azazel ²⁶  must wash his clothes, bathe his body in water, and afterward he may reenter the camp.

Imamat 24:15

24:15 Moreover, ²⁷  you are to tell the Israelites, ‘If any man curses his God ²⁸  he will bear responsibility for his sin,

Imamat 25:49

25:49 or his uncle or his cousin ²⁹  may redeem him, or anyone of the rest of his blood relatives – his family ³⁰  – may redeem him, or if ³¹  he prospers he may redeem himself.

Imamat 27:14

Redemption of Vowed Houses

27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. ³² 

[1:12]  ¹ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[1:15]  ² tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”

[1:15]  ³ tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.

[2:9]  ⁴ tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”

[2:9]  ⁵ tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).

[2:14]  ⁶ tn The translation of this whole section of the clause is difficult. Theoretically, it could describe one, two, or three different ways of preparing first ripe grain offerings (J. E. Hartley, Leviticus [WBC], 27). The translation here takes it as a description of only one kind of prepared grain. This is suggested by the fact that v. 16 uses only one term “crushed bits” (גֶּרֶשׂ, geres) to refer back to the grain as it is prepared in v. 14 (a more technical translation is “groats”; see J. Milgrom, Leviticus [AB], 1:178, 194). Cf. NAB “fresh grits of new ears of grain”; NRSV “coarse new grain from fresh ears.”

[3:14]  ⁷ sn See the note on this phrase in 3:3.

[4:24]  ⁸ tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.

[4:26]  ⁹ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:26]  ¹⁰ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ¹¹ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

[4:26]  ¹² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[8:9]  ¹³ tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).

[8:9]  ¹⁴ sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[8:28]  ¹⁵ tn Heb “toward the altar” (see the note on Lev 1:9).

[8:33]  ¹⁶ tn Heb “because seven days he shall fill your hands”; KJV “for seven days shall he consecrate you”; CEV “ends seven days from now.”

[8:33]  sn It is apparent that the term for “ordination offering” (מִלֻּאִים, millu’im; cf. Lev 7:37 and the note there) is closely related to the expression “he shall fill (Piel מִלֵּא, mille’) your hands” in this verse. Some derive the terminology from the procedure in Lev 8:27-28, but the term for “hands” there is actually “palms.” It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends) under their control (i.e., “filling their hands” with authority; see J. Milgrom, Leviticus [AB], 1:538-39). The command “to keep the charge of the Lord” in v. 35 and the expression “by the hand of Moses” (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation.

[12:4]  ¹⁷ tn Heb “sit, dwell” (יָשָׁב, yashav) normally means “to sit, to dwell”), but here it means “to remain, to stay” in the same condition for a period of time (cf., e.g., Gen 24:55).

[12:4]  ¹⁸ tn Heb “in bloods of purification” or “purifying” or “purity”; NASB “in the blood of her purification”; NRSV “her time of blood purification.” See the following note.

[12:4]  ¹⁹ tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either “days of purification, purifying” or “days of purity,” depending on how one understands the abstract noun טֹהֳרָה (toharah, “purification, purity”) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood “purity” (cf. the present translation) as compared to the previous seven days of blood “impurity,” but they were also a time of blood “purification” (or “purifying”) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced “clean” by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of “blood” (flow), but this was “pure blood,” as opposed to the blood of the first seven days.

[13:7]  ²⁰ tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:58]  ²¹ tn Heb “and the infection turns aside from them.”

[14:24]  ²² tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

[16:13]  ²³ tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  ²⁴ tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).

[16:19]  ²⁵ tn Heb “and he shall purify it and he shall consecrate it.”

[16:26]  ²⁶ tn For “Azazel” see the note on v. 8 above.

[24:15]  ²⁷ tn Heb “And.”

[24:15]  ²⁸ sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].

[25:49]  ²⁹ tn Heb “the son of his uncle.”

[25:49]  ³⁰ tn Heb “or from the remainder of his flesh from his family.”

[25:49]  ³¹ tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.

[27:14]  ³² tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”